THREE CHARGES DELIVERED TO THE CLERGY OF THE ARCHDEACONRY OF COLCHESTER, IN THE YEARS 1769, 1771, AND 1772. SUMMARY OF CHARGE I. PRELIMINARY observations on the effects of human learning, &c.: differences and disputes at the first appearance and propagation of Christianity. 1. The mischiefs of these disputes considered. 2. Their beneficial consequences. The advantages arise naturally from the debates themselves; the evils wholly or principally from the faults of those who conduct them; from a wrong choice of subjects; from the use of false reasoning; and from the improper manner in which the reasons are proposed. I. 1. Concerning the subjects, it may be observed, that those cannot be religious controversies, which are really no controversies at all: this enlarged on. 2. Again, every real contro versy is not a religious one: this shown. 3. These subjects, which sometimes are unreasonably enlarged, are at other times confined within too narrow limits; &c. II. With regard to false reasoning; 1. Men engaged in religious controversies either suffer themselves to be deceived, or endeavor to deceive others: this illustrated. 2. Another kind of false reasoning proceeds, not from mistake, but design: this shown. III. In the manner of carrying on religious controversies, the most remarkable faults are, 1. Want of seriousness: this enlarged on. 2. Want of candor: this shown to be a fault no less observable in our polemic writers. Conclusion. CHARGE I. ON RELIGIOUS CONTROVERSIES. MY REVEREND BRETHREN, THEY, who represent human learning as uncertain in itself, and pernicious in its consequences, have been able to support their opinion by no arguments, which carry with them more appearance of solidity, than those they have taken from the disagreements of philosophers with each other. These, they tell us, are so numerous and glaring, even on subjects the most open to examination, that philosophy, which professes itself the discoverer of truth, ought rather to be looked on as the parent of error: and it would have been well, if the occasion of this reproach had been confined to the less interesting parts of science; but it has spread itself through all its branches, even those, which are of the highest importance both to our present and future happiness. Morals and religion, we know, have been wantonly made the themes of many discordant paradoxes; and these have given birth to the most violent con tests. Soon after the first appearance of Christianity, its followers divided themselves into various sects, and engaged in continual controversies as we carry our view lower, their disputes increase on us. Every question produced a number of new opinions, and almost every opinion constituted a new party; and both the one and the other became so many, that he among us would be esteemed no mean divine, who should be able to enumerate all the distinct sects of Christians, and to explain the doctrines which each of them has maintained. 1. The mischiefs of these disputes are obvious. Among the enemies of our religion they are often the pretended, sometimes the real occasion of infidelity. Among such Christians as want either abilities or inclination to examine these intricate questions, they give offence to those who are firm in the faith; and, in the weaker, they create doubts and perplexity concerning points of the greatest moment: but the masters of the polemic art are themselves the chief sufferers by it: their passions are inflamed, their prejudices heightened; religion seems to pass with them rather for a matter of curiosity than practice; and a zeal for opinions supplies the place of mutual forbearance and charity. To these may be added mischiefs, which equally affect all persons and parties; the breaches of our civil peace, the private animosities and open persecutions, which have often arisen from religious controversies. Such a number of evils, and those so malignant, might incline us to condemn, without hesitation, all these controversies, as pernicious to religion, and dangerous to the present welfare of mankind. 2. But examine them in another light, and they appear exceedingly beneficial. To them principally are we indebted for full views of the evidences, and clear explanations of the doctrines of Christianity. When the city is in security, the watchman slumbers; when a universal agreement removes all apprehensions of danger to religion, its guardians are often inattentive or indolent. Some opposition is necessary to rouse their spirits; some difficulties to engage their industry. Few inquire, where all assent; but assent without inquiry is very different from that rational belief, which is founded on information and conviction: and the inquiry is never so diligent, the information so full, the conviction so steady, as when the subject is laid open by a free debate. Truth always appears in the greatest lustre, when its adversaries have cast a shade around it; and, if the objections of infidels have called forth the best defences of religion, the errors of Christians have produced the best explications of it. Whilst its doctrines are variously interpreted, every interpretation is curiously examined. Thus a strict search into the genuine sense of holy writ has arisen from our divisions and contests. Negligence and folly may sometimes have admitted, and authority have confirmed, opinions not well founded and which of us would be able, when single and unassisted, to break off the fetters of riveted |